The Organized Manifestation of Brahman - Harmonious Networking of Objects

Brahman is the principle that transcends all objects, which makes harmonious networking of virile objects possible.

The subtle immutable principle of Brahman, which is the essence of manifested universe, and which transcends the manifested universe, can be understood and applied only in terms of the organized manifestation of the principle here. The second chapter of Taittiriya Upanishad, which deals with the bliss of union with Brahman, starts with a description of the organized manifestation of Brahman in this finite universe.

Om
Brahmavidapnoti param tadeshabhyukta
Satyam jnanam anantam brahma
Yo vedanihitam guhayam parame vyoman
Sa ashnute sarvan kaman saha brahmana avipaschiteti

The guru starts with the meditation on pranava, as at the beginning of any serious venture one should remind oneself about the essence of the manifested universe, grasping which is the ultimate objective of all endeavors.

Brahman is the principle that transcends the manifested universe. One who understands the principle of Brahman transcends the manifested universe. As a true master he can govern the events here without being affected by them in a detached manner. He can act as a solid anchor for the others depending on him. Anyone who wants to deal with the world from a position of leadership ought to be intimate with the principle of Brahman.

The three attributes of Brahman perceptible in the manifested universe are its true persistence, its ability to illuminate through knowledge and its infinite nature.

Everything in this manifested universe appears differently in different contexts. They change with the location where they happen to be and time when they happen to be. Their verity depends on the perspective of the seer. The truth associated with them is relative and not absolute. The essence of things however is independent of the perceiver. A pen will look different from different angles but the pen-ness of the pen will remain the same always. This principle of pen-ness will continue even when the physical pen is destroyed. So the essential principle is not touched by the events related to its physical manifestation. Brahman manifests through all things here as the essential principles residing in them.

Knowing illuminates the mind. The light thrown by knowledge brings into being something which was not there in the mind till then. The several empirical details associated with an object throw light on its gross aspects. But the object can be comprehended in its totality only when its subtle nature is also known and integrated to the gross nature. The knowledge about the subtle nature throws light on the object, to make it come alive. Brahman manifests through this attribute of illumination.

Every object in the manifested universe is an entity limited by it identity. Identity is a product of space and time. But each of these objects is also vested with the infinite possibilities associated with them. When identified with its current being an object is a finite thing. When identified with its infinite possibilities it is infinite. So every object has a component of finite nature and a component of infinity in them. Brahman manifests though the infinite nature of all objects.

The purpose of Vedic studies is to know the principle of Brahman intimately. It is not sufficient to mechanically imbibe the words that express the Vedic knowledge. It is not sufficient to train the mind to apply the matrix of logic contained in the Vedic knowledge. All this will take one only to the gross body of the Vedic knowledge. The subtle body that is true, luminous and infinite can be grasped only by the subtle transcendental emptiness within oneself. And when the Vedic knowledge is grasped in this manner one is in possession of the undifferentiated essence of the universe. He spontaneously keeps enjoying all desirables in the manifested universe.

The true, illuminating and infinite nature of Brahman is the cause of the virility that drives events in the manifested universe.

Tasmad va etasmadatma askashah sambhoota
Akashat vayuh vayor aghih anger apah
Apbhyapruthvi pruthvya oshadhayah
Oushadhebya annam annat purushah

The emptiness of ether that longs to be fulfilled was born from the infinite nature of Brahman. The currents of life forces in the manifested universe were born from the abstract longings of this emptiness. The passions of the beings in the manifested universe were formed of these life forces. The melting of the icy equanimity into likes and dislikes happened because of the passions. The likes and dislikes gave beings their earthy form. The earthy form gave the beings their ability to perceive deviations from the path of dharma and the ability to make course corrections. From this ability the beings acquired the nourishment for their movements in the manifested universe. This nourishment remains dormant as the potential energy, the virility, of a being.

Sa vaa esha purusho annarasamayah
Tasmadeva shirah
Ayam dakshina pakshah ayamuthara pakshah
Ayam atma
Idam puchcham pratishthaa
Tadapyesha shloko bhavati

The virility of a being manifest in different forms. The less subtle form contains all the other forms that are subtler than it. Thus the grossest of the forms contain within it all the subtle forms that are superior to it in the hierarchy of subtlety. All these forms conform to a general format. In each of the forms there is a head that receives inspirations from its environment. There is a right side that concentrates on making contributions to the environment. There is a left side that concentrates on receiving sustenance from the environment. The right and left sides represents the dichotomies that need to be balanced. There is an essential content that provides a form its identity. There is a haunch of relevance on which it is firmly seated. A form is cognizable by these aspects. Now the different forms are examined conforming to this general format. Brahman is known through these forms.

Annad vai praja prajayante
Yah kaashcha pruthveem shritaa atho annenaiva jeevanti
Atha ened apyantyantatah
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Sarvamvaite annam aapnuvanti
Ye annam brahmam upaasate
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Annad bhootaani jayante jaataani anyena vardhante
Adhyaate atichabhootani tasmad annam taduchyata iti

The grossest form is the one that receives nourishment from the environment. Nourishment sustains the physical existence of a being. The embryo of a being is generated from nourishment. All the beings lives by the nourishment they receive and digest. When they end their lives they become nourishment for other beings. Out of all the beings in the manifested universe nourishment precedes everything else. Because of this fundamental nature nourishment is capable of modifying the beings to avoid all defects. During their life span all beings move towards nourishment. So it is the manifestation of Brahman and is to be worshipped as such. All beings are influenced by the nourishment ingested by them. So the defects in the nature of a being can be cured by regulating the nourishments reaching it. Nourishment is the source from which beings came. Their identities proliferate by consuming nourishment. Nourishment ingests all things and at the same time it itself is being ingested. The duality of the consumer and the object being consumed vanish when nourishment is looked at from the right perspective. From this perspective nourishment becomes the manifestation of Brahman.

Tasmadvaa etasmaadannarasamayaat anye antara atmaa
Pranamayah tenaishapoornah sa vaa purushavidhah eva
Tasya purusha vidhataam anvayam purushavidhah
Tasya prana eva shirah
Vyano dakshina pakshah apaana uttara pakshah
Akaasha atmah pruthvee pucham pratishtham
Tadapyesha sloko bhavati

The form of vitality is subtler than the form of nourishment, and resides within it as its inner spirit. This form is composed of life forces and it conforms to the general format described earlier. It endows vitality to the form of nourishment by its presence. The head of this form is the life forces inhaled by it. That is the inspiration it receives from the environment. The propensity to fill everywhere by its liveliness is its right side. The liveliness is its contribution to the environment. The life force flowing out through its self expressions is its left side. The opportunity for self expression is what it takes from the environment. The essential nature of this form is the emptiness of ether. The relevance of this form that firmly establishes it is the earthiness of the being. Brahman is known through the form composed of life forces.

Praanam devaa anupraananti manushyah pashavashchaye
Praanohi bhootaanaamayuh tasmaad sarvaayushamuchyate
Tasmad sarvayushamuchyate
Sarvameva ta aayuryaanti
Ye praanam brahmopaasate
Praanohi bhootaanaamaayuh
Tasmad sarvaayushamuchyati it
Tasyaisha esha shareeraa atmaa yah poorvah

The attributes of the subtle body of vitality is described here. This vitality gives life to ideals. That is true for men as well as for the processes owned by them. This vitality gives life to all beings. Therefore it is said to be the endower of life. All beings live through their life spans by this vitality. At the end of their life spans they merge with the expanse of vitality surrounding them. So vitality has the attributes of Brahman and is to be worshipped as such. Vitality determines the life span of beings. Therefore it is responsible for the liveliness of beings. The subtle body of vitality is the inner of spirit of the body of nourishment described earlier.

Tasmadva etasmaadpraanamayaat
Anye antara atmaa
Manomayah tenaisha poorna
Sa vaa esha purushavidhah evam
Tasya purusha vidhaataam anvayam purushavidhah
Tasya yajur eva shirah
Ruk dakshina pakshah saama uttara pakshah
Aadesh aatmaah
Atharvaangirasah puchcham pratishtham
Tadapyesha sloko bhavati

The form of mind is subtler than the form of vitality and resides within it as its inner spirit. This form is composed of psychic stuff and it conforms to the general format described earlier. It endows virility to the form of vitality by its presence. For this subtle form of mind rituals occupies the position of head. The inspirations for mind come from the orderly performance of organized actions. Codified knowledge is the right side of the form. This is what the mind contributes to its environment. Harmonious belonging is its left side. This is what the mind takes from its environment. The essential nature of this form is the insights flashing in the mind. The relevance of this form that firmly establishes it is the tactical application of knowledge. Brahman manifests through the form composed of mind stuff.

Yato vacho nivartante aprapya manasaa saha
Aanandam brahmano vidvaan na bibheti kadaachaneti
Tasyaisha shareera atmaa yah poorvasya

All attempts for expression along with the mind that generates them rebound from the domain of spontaneous cognition, unable to penetrate its boundaries. The bliss experienced by one who has realized Brahman is in this domain. One who experiences this bliss is immune from fears. The form of spontaneous cognition resides in the form of mind as its inner spirit.

Tasmadva etasmanmanomayat anye antara atmaa
Vijnaanamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya shradha eva shirah
Rutam dakshina pakshah satyam uttara pakshah
Yoga atmaah
Mahah puchcham pratishtham
Tadapyesha slokobhavati

The form of spontaneous cognition is subtler than the form of mind and resides within it as its inner spirit. This form is composed of specialized knowledge and it conforms to the general format described earlier. It endows the subtle body of mind with virility. The head of this form is alertness. The inspiration for this form is received from its environment through its alertness. The direct connection with the absolute is its right side. Spontaneous insight is what it accepts from its environment. The perception of truth is its left side. Truth is what it gives out to the environment. The essential nature of this form is the perfect union with the universe. The relevance of this form that firmly establishes it is the ambitions it generates to pursue greatness. Brahman manifests through the form composed of spontaneous cognition.

Vijnaanam yajnam tanute kamaani tanutepi cha
Vijnaanam devaah sarvah brahmajyeshthamupaasate
Vijnaanam brahmachetvada tasmaachenna pramaadhati
Shareere paapmanohitvaa sarvaan kaamaan samashnuta it
Tasyaisha eva shareera atmaa yah poorvasya

Knowledge in specific fields unites a limited mortal being to the essence of the universe. All projects aimed at universal welfare are formed of this knowledge. All ideals that power actions performed as part of such projects are oriented towards the realization of Brahman, the essence of the universe, which precedes all other notions. When one realizes Brahman nothing can deter him from the true path. He is freed from all defects associated with his body. He keeps enjoying all desirables effortlessly. The bliss he experiences in that state of fulfillment is the spirit of the body of spontaneous cognition described earlier.

Tasmadva etasmaadvijnaanamayaat anye antara atmaa
Aanandamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya priyam eva shirah
modo dakshinah pakshah pramodo uttara pakshah
aananda atmaah
brahma pucham pratishthaa
tadapyesha sloko bhavati

The form of bliss is subtler than the form of spontaneous cognition and resides within it as its inner spirit. This form is composed of bliss and it conforms to the general format described earlier. It endows virility to the form of spontaneous cognition by its presence. For this form of bliss the feelings of preferences occupies the position of head. The form of bliss is inspired by the feelings of preferences. The feeling of well being is its right side. That is what it gives to the environment. Bubbling exhilaration is its left side. That is what it takes from the environment. The essential nature of this form is the experience of bliss. The relevance of this form that firmly establishes it is the realization of Brahman. Brahman manifests through the form composed of bliss.

This layered organization of forms is the architecture that is to be followed by objects for harmonious networking with the environment.